“Seth material” search engine (Jane Roberts)

And Bill Baker has benefited from reading the Seth material, I said, since now he reasons that some of his ideas are “core beliefs” that he’s created—and so can change. “Where would I be without the Seth material?” he’d asked Jane.

(Slower at 9:36:) Such a person does feel under seige. Often such people are highly creative, with good reserves of energy, but caught between highly contrasting beliefs, either of good and evil, or power and weakness. They are usually extremely idealistic, but for various reasons they do not feel that the abilities of the idealized self can be actualized.

I am making generalizations here, but each individual case should be looked at in its own light. Such people as a rule, however, have an exaggerated version of the self (pause), so idealized (long pause) that its very existence intimidates practical action. They are afraid of making mistakes, terrified of betraying this sensed inner psychological superior. Usually, such an idealized inner self comes from the acceptance of highly distorted beliefs—again, concerning good and evil. You end up with what can amount to two main inner antagonists: a superior self and a debased self. The qualities considered good are attracted to the superior self as if it were a magnet. The qualities that seem bad (underlined) are in the same fashion attracted to the debased self. Both of them, relatively isolated psychological polarities, hold about equal sway. All other psychological evidences that are ambiguous, or not clearly understood by either side, group together under their own psychological banners. This is a kind of circular rather than linear arrangement, however, psychologically speaking.

He requires undue amounts of praise and attention from others, since he obviously will get little from himself. In a fashion, to an extent he will refuse to be accountable for his actions—therefore taking them out of the frame of judgment within which other people must operate. He then can avoid putting his “talents and superior abilities” to the test, where he feels he would certainly fail. He half realizes that the superior self and the debased self are both of psychological manufacture. His abilities are not really that grand. His failures are not nearly that disastrous. The belief in these highly contrasting elements of personality keep him in a state of turmoil, however, so that he feels powerless to act in any concerted fashion.

“Being your own natural and magical self when you dream, you utilize information that is outside of the time context experienced by the so-called rational mind. The creative abilities operate in the same fashion, appearing within consecutive time, but with the main work done outside of it entirely…. When you were both working on your projects, your cultural time was taken up in a way you found acceptable. When the projects were done, particularly with Ruburt, there was still the cultural belief that time should be so used (underlined), that creativity must be directed and disciplined to fall into the proper assembly-line time slots.

“Life as we know it is excitement; highly organized—excitement at all levels, microscopic, macroscopic, psychic. It is the result of the relationship between balance and imbalance, between organization and ‘chaos.’ It is excitement ever in a state of flux, forming psychic and material knots. It is explosive yet filled with order; it becomes so filled with itself that it explodes in the same way that a flower bursts; the same principle is acting in a hurricane or a flood or a murder or the creation of a poem, or the formation of a dream; in the birth and death of individuals and nations. We instinctively know that disasters mimic the birth and death of cells within our bodies—we instinctively know that all life survives death, that death is the bursting of life into new forms, hence our fascination with accidents and fires. The psyche itself leapfrogs our beliefs at usual conscious levels, and sees us as a part of all life, excitedly forming all kinds of complexes which then fill themselves to the brim, exploding, escaping the framework only to form another. The emotions themselves can sense this when we let them, and grasping that sense of excitement can show us a glimpse of the even greater freedom of our own psychic existence, which flows into us as individuals and then bursts apart that short-lived form into another, as the excitement of individuation leaps from life to life.”